Bibliografías temáticas / Evangelicalism – history

Literatura académica sobre el tema "Evangelicalism – history"

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Publicado: 25 de julio de 2024

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Artículos de revistas sobre el tema "Evangelicalism – history"

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Muller, Retief. "Evangelicalism and Racial Exclusivism in Afrikaner History: An Ambiguous Relationship". Journal of Reformed Theology 7, n.º 2 (2013): 204–32. http://dx.doi.org/10.1163/15697312-12341296.

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Abstract What was the relationship in South Africa between evangelicalism and policies of segregation and apartheid in Afrikaner reformed Christianity? This article critically engages this question in reference to the claim by David Bosch that the first internal voices of protest against apartheid came from the side of evangelicals who had been involved in crosscultural mission. This considers the background of the theory, some historical representatives of evangelicalism in South Africa, and the hybridization of evangelicalism in the lives of certain dissident Afrikaner theologians. The conclusion assesses possible ways in which the Bosch thesis may, or may not, pertain to evangelicalism more generally.
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Sweeney, Douglas A. "The Essential Evangelicalism Dialectic: The Historiography of the Early Neo-Evangelical Movement and the Observer-Participant Dilemma". Church History 60, n.º 1 (marzo de 1991): 70–84. http://dx.doi.org/10.2307/3168523.

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In the fifty years since the emergence of the neo-evangelical movement, the connotations of the word “evangelical” have changed significantly. Richard Quebedeaux charts an evolution of the movement beginning with the “neo-evangelicalism” of its founders, continuing through the “new evangelicalism” of their children, and on to the more radical evangelicalism typified by contemporary “Young Evangelicals.” Although these transitions cannot always be delineated as clearly as Quebedeaux implies, the evangelicalism of the past fifty years has certainly proved more dynamic than static and has managed to wiggle its way out of the grasp of its neo-evangelical founders.
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Silliman, Daniel. "An Evangelical is Anyone who Likes Billy Graham: Defining Evangelicalism with Carl Henry and Networks of Trust". Church History 90, n.º 3 (septiembre de 2021): 621–43. http://dx.doi.org/10.1017/s000964072100216x.

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AbstractThe founding editors of Christianity Today spent more than a year planning the launch of their magazine. Carl F. H. Henry, L. Nelson Bell, and J. Marcellus Kik believed Christianity Today could “plant the flag” for evangelicalism. To do that, though, the editors had to decide what evangelicalism was. They had to decide where the lines were, who was in and who was out, which issues mattered and which did not. One key criterion, they decided, was whether or not someone liked evangelist Billy Graham. Historian George Marsden later offered this as a tongue-in-cheek definition of evangelicalism. More seriously, religious historians have used David Bebbington's quadrilateral definition, which says the basis of evangelicalism is conversionism, biblicism, activism, and crucicentrism. This article argues that Bebbington's definition is ahistorical, vague, and deeply unhelpful. Marsden's joking definition, on the other hand, is quite useful, as it directs historians to attend to actual relationships, historical affinities, and real-world conversations. Based on new archival research, this article tells the story of the launch of evangelicalism's “flagship” magazine, shows how evangelicalism's lines were drawn in 1956, and makes the case that evangelicalism is best understood as a discourse community which is structured by its communication networks.
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Mikeshin, Igor. ""A Prophet Has No Honor in the Prophet’s Own Country"". Temenos - Nordic Journal of Comparative Religion 56, n.º 2 (18 de diciembre de 2020): 251–68. http://dx.doi.org/10.33356/temenos.75254.

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The article discusses how the history of forced marginality and isolation of the Russian-speaking Evangelical Christians shaped their theology and social ministry. Russian Evangelicalism is a glocal phenomenon. It fully adheres to the universal Evangelical tenets and, at the same time, it is shaped as a socioculturally and linguistically Russian phenomenon. Its russianness is manifested in the construction of the Russian Evangelical narrative, formulated as a response to the cultural and political discourse of the modern Russia and to the Orthodox theology and application, as it is seen by evangelicals. This narrative is constructed with the language of the Synodal Bible in its present-day interpretation. Russian evangelicals are constantly accused of being Western-influenced, proselytizing in the canonical land of the Russian Orthodox Church, and mistreating and misleading people. The article also argues agains these accusations, emphasizing the history, hermeneutics, and social ministries of Russian Evangelicalism.
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Stewart, Kenneth J. "Did evangelicalism predate the eighteenth century?" Evangelical Quarterly 77, n.º 2 (21 de abril de 2005): 135–53. http://dx.doi.org/10.1163/27725472-07702004.

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Dr. David Bebbington’s remarkable volume, Evangelicalism in Modern Britain: A History from the 1730s to the 1980s, was recognized from its 1989 publication as a work of massive research and winsome presentation. On both sides of the Atlantic, it has justly established its author as a primary interpreter of the Evangelical past. But the volume, in the process of chronicling Evangelical developments across 250 years, has circulated ideas which give pause. Chief among these is the viewpoint, repeatedly urged, that Evangelicalism only began to exist after the pivotal events of the 1730s which we recognize to have marked the onset of an extended period of awakening. While the book certainly allowed that there were movements and individuals inside and outside Britain which served as precursors to Evangelicalism’s emergence, it denies that Evangelicalism itself has a pedigree older than the early eighteenth century. The author of the article has observed the rapid dissemination of this thesis since 1989 and some of the uses to which it is being put. He cautions that we should not concede – as something incontestable – that Evangelicalism had no existence before 1730. If we concede this without more compelling reasons than are put forward in Evangelicalism in Modern Britain we will have prematurely consented to the view that Evangelicalism is merely the child of one era or epoch.
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Potter, Ronald Clifton. "The new Black Evangelicals". Review & Expositor 117, n.º 1 (febrero de 2020): 52–57. http://dx.doi.org/10.1177/0034637320902759.

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A republication of an article originally included in the 1979 volume, Black Theology: A Documentary History, edited by Gayraud Wilmore and James Cone, this article is an examination of the emergence of a radical Black Evangelicalism within the National Association of Black Evangelicals in the late 1960s and early 1970s. It demonstrates the ways in which Black contributions are often forgotten and marginalized.
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Macleod, Alasdair J. "The Days of the Fathers: John Kennedy of Dingwall and the Writing of Highland Church History". Scottish Church History 49, n.º 2 (octubre de 2020): 123–40. http://dx.doi.org/10.3366/sch.2020.0032.

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Between 1843 and 1900, the evangelical Presbyterianism of the Highlands of Scotland diverged from that of Lowland Scotland. That divergence was chiefly the product of Lowland change, as southern evangelicals increasingly rejected Calvinistic theology, conservative practices in worship, and high views of Biblical inspiration. The essay addresses the question why this divergence occurred: why did the Highlands largely reject this course of change? This article argues for the significance of the historical writings of John Kennedy (1819–84), minister of Dingwall Free Church, the ‘Spurgeon of the Highlands’. In his book, The Days of the Fathers in Ross-shire (1861), Kennedy offered a commendatory if sentimental account of the history of a conceptualised Highland Church, which, by implication, challenged readers of his own day to uphold the same priorities. This article demonstrates that by his writing of history, Kennedy helped to guide the trajectory of evangelicalism in the Highlands in a conservative direction that emphasised personal piety, self-examination of religious experience, and theological orthodoxy, in consistency with the Highland ‘fathers’. Kennedy's work was influential in instilling a new confidence and cohesion in the Highland Church around its distinctive principles, in opposition to the course of Lowland evangelicalism. Finally, Kennedy's influence became evident in the divergence between Highland and Lowland evangelicalism, which led eventually to divisions in 1893 and 1900, when his heirs took up separate institutional forms, as the Free Presbyterian Church and continuing Free Church, to maintain these principles.
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Kelley, Mary. "“Pen and Ink Communion”: Evangelical Reading and Writing in Antebellum America". New England Quarterly 84, n.º 4 (diciembre de 2011): 555–87. http://dx.doi.org/10.1162/tneq_a_00130.

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In their shared, mutually supportive reading and writing practices, antebellum evangelicals like the Smith family prepared themselves for national conversion and global millennium. Institutionalizing the spiritual and intellectual rewards of their “pen and ink communion” in churches, schools, moral reform societies, and family relationships, they helped advance a powerful evangelicalism that continues to shape our world today.
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Rivers, Isabel. "Writing the history of early evangelicalism". History of European Ideas 35, n.º 1 (marzo de 2009): 105–11. http://dx.doi.org/10.1016/j.histeuroideas.2008.09.004.

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STANLEY, BRIAN. "‘Lausanne 1974’: The Challenge from the Majority World to Northern-Hemisphere Evangelicalism". Journal of Ecclesiastical History 64, n.º 3 (6 de junio de 2013): 533–51. http://dx.doi.org/10.1017/s002204691200067x.

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The International Congress on World Evangelization held in Lausanne, Switzerland, in July 1974 was a seminal event in the history of Evangelicalism. This article considers the significance of the congress as an arena for the emergence of challenges from Latin America and Africa to the social and political conservatism that characterised much of the Evangelical movement in the northern hemisphere. These challenges demanded that Christian mission should be defined as a broader process than evangelism alone, and made their mark on the ‘Lausanne Covenant’, a document adopted by the congress which has had normative status among Evangelicals ever since.
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Tesis sobre el tema "Evangelicalism – history"

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Raitila, Jyrki. "History of evangelicalism and the present spiritual situation in Estonia". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ26822.pdf.

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Ernst, Timothy John. "A critical examination of contemporary Canadian evangelicalism in light of Luther's theology of the cross". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ43862.pdf.

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Watanabe, Mutsuo Liefeld Walter L. "A Japanese translation of Interpreting the Book of Acts by Dr. Walter L. Liefeld". Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Dickson, Neil T. R. "The history of the Open Brethren in Scotland 1838-1999". Thesis, University of Stirling, 2000. http://hdl.handle.net/1893/1949.

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The thesis is a history of the Open Brethren in Scotland. Its aim is to analyse the development of the movement incorporating its social history. A sequence of chapters traces the expansion and contraction of the movement and its internal development from its inception in 1838 until 1999. After an introductory chapter in which the aims and methods of the work will be set out, Chapter 2 examines the largely Bowesite movement of the 1840s and 1850s. Chapter 3 analyses the crucial decade which followed the 1859 Revival. In these chapters external growth and internal development are studied in conjunction with each other. The period of greatest increase for the movement was the late Victorian period and Chapter 4 analyses expansion until the outbreak of World War I. The Brethren were in their most developed form in the inter-war period of the twentieth century and this phase had an after-life until the mid-1960s. Chapter 6 examines patterns of growth and decline from 1914 until 1965 with, in addition, an investigation of the ethos of the movement when it was in its mature form. Complementary to Chapters 4 and 6 are Chapters 5 and 7 in which the internal development of the movement is examined for the respective periods. The classic era of the Brethren might be said to have ceased in the mid-1960s. Chapter 8 is devoted to an investigation of the spirituality of the movement from the 1830s until that decade and Chapter 9 to the relationship of the Brethren to culture and society for the same period. Chapter 10 examines the contemporary movement from the mid-1960s, analysing internal development and changes in membership size, spirituality, and attitudes to culture and society. The conclusion, Chapter 11, draws together the central themes of the thesis and presents some assessment.
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Brencher, John Frederick. "David Martyn Lloyd-Jones 1899-1981 and twentieth-century evangelicalism". Thesis, University of Sheffield, 1998. http://etheses.whiterose.ac.uk/3450/.

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The purpose of this thesis was to demonstrate the significance of the life and ministry of David Martyn Lloyd-Jones in post-war British evangelicalism and to show that, so far as Protestant churches in England and Wales were concerned, no history of the period can afford to ignore him. It is our contention that despite differences of opinion and self- marginalization Lloyd-Jones was and has remained a major force in evangelical thinking. In order to understand how this developed the thesis has been structured along thematic lines highlighting events, persons and questions. The study begins by setting the stage with a biographical chapter and goes on to examine the kind of impact that Lloyd-Jones's preaching had on Christians of all denominations. He believed preaching to be the greatest need of the day and the position of this thesis is that preaching was Lloyd-Jones's greatest contribution to twentieth- century Christianity. As a preacher he attracted one of London's largest congregations and in chapter three we look at the history and nature of Westminster Chapel comparing it with neighbouring ministries, and establishing the kind of people who went to hear him. Chapters four and five ascertain the factors which shaped Lloyd-Jones's views on the church and show how his Reformed evangelicalism led in a separatist as opposed to an ecumenical direction and finally, to a position which was neither Congregational nor Presbyterian. Our further argument is that while he favoured unity among believers his separatist ecclesiology only exacerbated the situation and left evangelicals more divided than before. Chapters six to eight evaluate Lloyd-Jones's background, the nature of his leadership and the extent of his influence - factors which either shaped or were the outcome of his ministry - and looks at the issues which these questions raise.
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Brown, Ralph Stuart. "Evangelicalism, cultural influences and theological change : considered with special reference to the thought of Thomas Rawson Birks (1810-1883)". Thesis, n.p, 1996. http://ethos.bl.uk/.

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Currie, David Alan. "The growth of evangelicalism in the Church of Scotland, 1793-1843". Thesis, University of St Andrews, 1991. http://hdl.handle.net/10023/2787.

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This thesis examines Evangelicalism as a broadly-based intellectual and social movement which sought to shape the overall thought and life of the Church of Scotland during the first half of the nineteenth century. A set of distinctive organisations --religious periodicals, voluntary societies, education, and corporate prayer-- provided its institutional structure. They represented the practical response to a general concern for revitalising the Church, for evangelism, and for social morality. 'Evangelicals' are defined as those who combined participation in these institutions with a fundamental commitment to the Church of Scotland as an established, national church. The development of each of these institutions is explored as a means of tracing the growth of the movement as a whole. Religious periodicals helped to unite scattered individuals within the Established Church who shared a desire to spread experiential Christianity. By providing a forum for discussing issues related to this concern, these publications communicated Evangelical ideas throughout the Kirk, giving Evangelicals far greater influence than their relative lack of power in the ecclesiastical courts around the turn of the century suggested they would have. Religious voluntary societies enabled Evangelicals to translate their ideas into action on a wide range of issues. The seeming effectiveness of groups such as missionary and Bible societies made Evangelicalism increasingly attractive, and led to the incorporation of their activist approach into existing Kirk structures after the mid-1820s. However, Evangelicals struggled with the tensions between the gathered and territorial views of the Church inherent in their commitments both to societies and to the Establishment. Because Evangelicals, following the Scottish Reformers, believed that education encouraged biblically-based Christianity, they were actively involved in all levels of education, from Sabbath schools to the universities, helping to spread Evangelical ideas and practice among young people. Evangelicals' emphasis upon corporate prayer not only reflected their belief that they needed divine aid to achieve their aims, but built up social bonds at a local level and reinforced commitment to the other Evangelical institutions.
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Cueva, Samuel. "Partnership in mission in creative tension : an analysis of the relationships in mission within the Evangelical Movement with special reference to Peru and Britain 1987-2006". Thesis, University of Wales Trinity Saint David, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683024.

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Plaxton, David W. R. "A whole gospel for a whole nation, the cultures of tradition and change in the United Church of Canada and its antecedents, 1900-1950". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq20580.pdf.

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McDonald, Jeffrey Stephen. "John Gerstner and the renewal of Reformed evangelicalism in modern America". Thesis, University of Stirling, 2014. http://hdl.handle.net/1893/21157.

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John Gerstner (1914-1996) was a key figure in the renewal of Reformed evangelicalism in America in the second half of the twentieth century. Gerstner’s work as a church historian sought to shape evangelicalism, but also northern mainline Presbyterianism. In order to promote evangelical thought he wrote, taught, lectured, debated and preached widely. In order to achieve his aims he promoted the work of the great colonial theologian Jonathan Edwards. He also defended and endorsed biblical inerrancy and the Old Princeton theology. Gerstner was a critic of theological modernism and had reservations about the theology of Karl Barth—the great Swiss Reformed theologian. Part of Gerstner’s fame was his active participation in mainline Presbyterianism and in so many of the smaller Presbyterian denominations and in the wider evangelical movement. His renewal efforts within the United Presbyterian Church U.S.A. (later PCUSA) were largely a failure, but they did contribute to the surprising resurgence of Reformed evangelicalism. Evangelical marginalization in the mainline led Gerstner and other evangelicals to redirect their energy into new evangelical institutions, groups and denominations. Gerstner’s evangelical United Presbyterian Church of North America (UPCNA) background influenced the young scholar and the legacy of the UPCNA’s heritage can be detected in the popular forms of the Reformed evangelical movement that exist today. It is a central theme of this dissertation that Gerstner’s significance, at least partially, can be observed in the number of Reformed evangelical scholars and leaders who studied with him and play leading roles in the movement today.
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Libros sobre el tema "Evangelicalism – history"

1

John, Allan. The evangelicals: An illustrated history. Exeter: Paternoster, 1989.

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John, Wolffe, ed. A short history of global evangelicalism. Cambridge [England]: Cambridge University Press, 2012.

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Allen, John. The Evangelicals: An illustrated history. Exeter, Eng: Paternoster Press, 1989.

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1928-, Marty Martin E., ed. Fundamentalism and evangelicalism. Munich: K.G. Saur, 1993.

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W, Dayton Donald y Johnston Robert K. 1945-, eds. The Variety of American evangelicalism. Knoxville: University of Tennessee Press, 1991.

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Isaac, Peter. A history of evangelical Christianity in Cornwall. [U. K: P. Isaac, 1999.

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McGrath, Alister E. Evangelicalism & the future of Christianity. Downers Grove, Ill: InterVarsity Press, 1995.

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To serve other gods: An evangelical history of religion. Lanham, Md: University Press of America, 1994.

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G, Haykin Michael A. y Stewart Kenneth J, eds. The emergence of evangelicalism: Exploring historical continuities. Nottingham, England: Apollos, 2008.

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G, Haykin Michael A., Stewart Kenneth J y George Timothy, eds. The advent of evangelicalism: Exploring historical continuities. Nashville, Tenn: B & H Academic, 2008.

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Capítulos de libros sobre el tema "Evangelicalism – history"

1

Atherstone, Andrew y David Ceri Jones. "Evangelicals and Evangelicalisms: Contested Identities". En The Routledge Research Companion to the History of Evangelicalism, 1–21. New York: Routledge, 2018. | Series: Routledge studies in: Routledge, 2018. http://dx.doi.org/10.4324/9781315613604-1.

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Capern, Amanda L. "Protestant Theology, Spirituality and Evangelicalism". En The Routledge History Of Women In Early Modern Europe, 263–86. New York : Routledge, 2019. | Series: Routledge histories |: Routledge, 2019. http://dx.doi.org/10.4324/9780429355783-12.

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Coffey, John y Stephen Tuck. "Evangelicals and Race". En The Routledge Research Companion to the History of Evangelicalism, 198–216. New York: Routledge, 2018. | Series: Routledge studies in: Routledge, 2018. http://dx.doi.org/10.4324/9781315613604-12.

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Wilson, Linda. "Evangelicals and Gender". En The Routledge Research Companion to the History of Evangelicalism, 217–31. New York: Routledge, 2018. | Series: Routledge studies in: Routledge, 2018. http://dx.doi.org/10.4324/9781315613604-13.

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Jenkins, Philip. "Evangelicals and Globalization". En The Routledge Research Companion to the History of Evangelicalism, 267–80. New York: Routledge, 2018. | Series: Routledge studies in: Routledge, 2018. http://dx.doi.org/10.4324/9781315613604-16.

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Atherstone, Andrew. "Evangelicals and Islam". En The Routledge Research Companion to the History of Evangelicalism, 127–45. New York: Routledge, 2018. | Series: Routledge studies in: Routledge, 2018. http://dx.doi.org/10.4324/9781315613604-8.

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Turnbull, Richard. "Evangelicals, Money and Business". En The Routledge Research Companion to the History of Evangelicalism, 248–66. New York: Routledge, 2018. | Series: Routledge studies in: Routledge, 2018. http://dx.doi.org/10.4324/9781315613604-15.

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Noll, Mark A. "Evangelicals and the Bible". En The Routledge Research Companion to the History of Evangelicalism, 22–38. New York: Routledge, 2018. | Series: Routledge studies in: Routledge, 2018. http://dx.doi.org/10.4324/9781315613604-2.

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Jones, David Ceri. "Evangelicals and the Cross". En The Routledge Research Companion to the History of Evangelicalism, 39–56. New York: Routledge, 2018. | Series: Routledge studies in: Routledge, 2018. http://dx.doi.org/10.4324/9781315613604-3.

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McClymond, Michael J. "Evangelicals, Revival and Revivalism". En The Routledge Research Companion to the History of Evangelicalism, 73–92. New York: Routledge, 2018. | Series: Routledge studies in: Routledge, 2018. http://dx.doi.org/10.4324/9781315613604-5.

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